Migdol
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Hitchcock's Bible Names Dictionary
MIGDOL.A Semitic word meaning tower, borrowed by the Egyptians of the New Kingdom, and common as a word and in place-names. 1. Exo_14:2, Num_33:7, on the border of Egypt, near the spot where the Israelites crossed the Red Sea: probably a mere guardhouse on the road. 2. Eze_29:10; Eze_30:6, where from Migdol to Syene is the true reading, instead of from the tower of Seveneh. Here Migdol is the N.E. extremity of Egypt, as Seveneh is the S. It may be identical with Magdolo in a Roman Itinerary, perhaps at the now deserted site of Tell el-Her, 12 miles south of Pelusium. 3. In Jer_44:1; Jer_46:14 Migdol is mentioned with Tahpanhes and Noph (Memphis) as a habitation of the Jews, and is probably the same as No. 2.
F. Ll. Griffith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("a tower".) Exo_14:2. Now Bir Suweis, two miles from Suez, having wells of water, for Magdal or Maktal (Migdol), visited by Sethos I returning from a Syrian campaign, was built over a large well (Chabas, Voyage d'un Egyptien, 286). Israel encamped between Migdol and the sea. (See EXODUS.) Migdol thus was between Pihahiroth and Baalzephon. Mentioned also in Jer_44:1; Jer_46:14; Eze_29:10, "I will make Egypt desolate from Migdol (in the extreme N., translated so for 'tower') to Syene" (Seveneh in the farthest S.); so Eze_30:6.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mig'dol. (tower). The name of one of two places, on the eastern frontier of Egypt.
1. A Migdol is mentioned in the account of the Exodus, Exo_14:2; Num_33:7-8, near the head of the Red Sea.
2. A Migdol is spoken of by Jeremiah and Ezekiel. The latter prophet mentions it as a boundary-town, evidently on the eastern border. Eze_29:10; Eze_30:6. In the prophecy of Jeremiah, the Jews in Egypt are spoken of as dwelling at Migdol. Jer_44:1. It seems plain, from its being spoken of with Memphis, and from Jews dwelling there, that this Midgol was an important town.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Moses writes, that when the Israelites came out of Egypt, the Lord commanded them to encamp over against Pihahiroth, between Migdol and the sea, over against Baal-Zephon, Exo_14:2. It is not known whether this Migdol was a city, or only a fortress: probably the latter, in which a garrison was stationed.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mig?dol, mig?dōl (מגדּול, mighdōl; Μαγδώλον, Magdṓlon): This name (?the tower?) is applied to two places on the east frontier of Egypt.
1. Exo_14:2; Num_33:7 :
In Exo_14:2; Num_33:7, the Hebrew camp, on the march from Etham after they had ?turned? (apparently to the South), is defined as 'facing Pi-hahiroth, between Migdol and the sea, over against Baal-zephon'. It is thus to be sought (see EXODUS) West of the Bitter Lakes, and may have been a watchtower on the spur of Jebel 'Ataḳah. Israel was supposed to be ?entangled in the land,? and shut in in the ?wilderness,? between this range and the Bitter Lakes, then forming the head of the Red Sea. The exact site is unknown. In about 385 AD, Silvia, traveling from Clysma (Suez), was shown the sites above mentioned on her way to Heroopolis, but none of these names now survive.
2. Jer_44:1; Jer_46:14 :
In Jer_44:1; Jer_46:14, a Migdol is noticed with Memphis, and with Tahpanhes Septuagint ?Taphnas?), this latter being supposed to be the Daphnai of Greek writers, now Tell Defeneh, West of Ḳanṭarah. The same place is probably intended in Eze_29:10; Eze_30:6 (compare Eze_30:15-18), the borders of Egypt being defined as reaching ?from Migdol to Syene? (see the Revised Version margin), as understood by the Septuagint translators. The Antonine Itinerary places Migdol 12 miles South of Pelusium, and the site appears to have been at or near Tell es Samûṭ, the Egyptian name, according to Brugsch (Hist, II, 351), being Samut. This Migdol was thus apparently a ?watchtower? on the main road along the coast from Palestine, which is called (Exo_13:17) ?the way of the land of the Philistines,? entering Egypt near Daphnai.
These Sites Not Identical.
We are specially told that this was not the route taken at the exodus, and this Migdol cannot therefore be the same as (1), though Brugsch, in consequence of a theory as to the exodus which has not been accepted by other scholars, has confused the two sites, as apparently does the Antonine Itinerary when placing Pithom on the same route leading to Zoan. Brugsch (Geography, III, 19) supposes the Egyptian town name Pa-Ma'kāl (with the determinative for ?wall? added) to stand for Migdol, but the prefix ?Pa-? (?city?) seems to show that this word is purely native, and not Semitic, to say nothing of philological objections. This town may, however, have lain in the required direction, according to a scribe's report of the time of Seti II (or about 1230 BC).
As much confusion has been created by quoting this report as illustrative of the exodus, the actual words according to Brugsch's translation may be given (History, II, 132): ?I set out from the hall of the royal palace on the 9th day of Epiphi, in the evening, after the two servants. I arrived at the fortress Thuku (T-k-u) on the 10th of Epiphi. I was informed that the men had resolved to take their way toward the South. On the 12th I reached Khetam. There I was informed that grooms who had come from the neighborhood (of the ?sedge city?) reported that the fugitives had already passed the rampart (Anbu or ?wall?), to the North of the Ma'ktal of King Seti Minepthah.? As to the position of this ?wall,? see SHUR.
International Standard Bible Encyclopedia
PRINTER 1915.
Mig?dol, a place between which and the Red Sea the Israelites were commanded to encamp on leaving Egypt (Exo_14:2; Num_33:7) [EXODUS]. The name, which means a tower, appears to indicate a fortified place. In Jer_44:1; Jer_46:14, it occurs as a city of Egypt, and it would seem to have been the last town on the Egyptian frontier, in the direction of the Red Sea; hence 'from Migdol to Syene,' in Eze_29:10; Eze_30:6 ['tower' in A.V.].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Migdol
(Heb. Migdol', מַגְדּוֹל, a tower; Sept. Μάγδωλον or Μαγδωλόν), a town in Lower Egypt (Jer_44:1; Jer_46:14), the northern limit of the country (opposite Syene, Eze_29:10; Eze_30:6). It is apparently the Magdolum of the Antonine Itinerary (p. 171), situated twelve Roman miles from Pelusium; and, as it is doubtless also the place mentioned (Exo_14:2; Num_33:7) in the description of the passage of the Red Sea by the Israelites (see Gesenius, Thesaur. page 268; Ewald, Isr. Gesch. 2:55), a difficulty has been experienced from the statements of those texts that this occurred between Migdol and the sea, and before Migdol, arising from the much greater distance of this locality from Pelusium, which the explanation of Hengstenberg (Mos. u. Aeg. page 58 sq.), that these expressions simply refer to the general region within which the Israelites were hemmed, scarcely meets. It is therefore better to regard the distance given in the Itinerary as somewhat vague, so that Migdol may have been situated sufficiently near to be said to be opposite the scene of the miracle. SEE EXODE.
The name has been traced in the Coptic Meshtol, which signifies many hills (Champollion, L'Egypte sous les Pharaons, 2:79), and has been referred (see Niebuhr, Descr. Arabice, page 409) to the Meshtul of Arabian geographers, in the province of Sharkje, in Lower Egypt, on the island Myeephor (Rosenmuller, Alterth. 3:260); but it is better (with Forster, Ep. ad Michael. page 29) to consider it as alluding to a mountainous situation (suitable for a watch-tower on the frontier), and we may then (with Tischendorf, De Israel. per mare rubrum transitu, page 25 sq.; Kutscheit, Lepsius u. der Sinai, page 6 sq.; and other earlier travellers) identify it with Jebel Ataka (see Olin's Travels in the East, 1:350). The only objection to this identification that remains, worthy of consideration, is that, according to some travellers, a gentle slope, some two or three miles wide, intervenes between this range of hills and the sea-shore, containing many camel-paths, and offering an easy escape for the Israelites hemmed in by the Egyptians that came down upon them, through Wady Tuwarik (Aiton's Lands of the Messiah, page 120); but it is doubtful whether so extensive a shore existed here anciently (see ib. page 106), and even if this margin were not at that time covered by the waves, it may easily have been preoccupied by a detachment of the Egyptian troops sent round by way of the isthmus to cut off the retreat of the Israelites. Herodotus (2:159) doubtless alludes to this place under the name of Magdolum, which he describes as a frontier town towards Palestine, where Josiah was slain by Necho; evidently confounding it with Megiddo. SEE RED SEA, PASSAGE OF.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
MIGDOL.A Semitic word meaning tower, borrowed by the Egyptians of the New Kingdom, and common as a word and in place-names. 1. Exo_14:2, Num_33:7, on the border of Egypt, near the spot where the Israelites crossed the Red Sea: probably a mere guardhouse on the road. 2. Eze_29:10; Eze_30:6, where from Migdol to Syene is the true reading, instead of from the tower of Seveneh. Here Migdol is the N.E. extremity of Egypt, as Seveneh is the S. It may be identical with Magdolo in a Roman Itinerary, perhaps at the now deserted site of Tell el-Her, 12 miles south of Pelusium. 3. In Jer_44:1; Jer_46:14 Migdol is mentioned with Tahpanhes and Noph (Memphis) as a habitation of the Jews, and is probably the same as No. 2.
F. Ll. Griffith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("a tower".) Exo_14:2. Now Bir Suweis, two miles from Suez, having wells of water, for Magdal or Maktal (Migdol), visited by Sethos I returning from a Syrian campaign, was built over a large well (Chabas, Voyage d'un Egyptien, 286). Israel encamped between Migdol and the sea. (See EXODUS.) Migdol thus was between Pihahiroth and Baalzephon. Mentioned also in Jer_44:1; Jer_46:14; Eze_29:10, "I will make Egypt desolate from Migdol (in the extreme N., translated so for 'tower') to Syene" (Seveneh in the farthest S.); so Eze_30:6.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mig'dol. (tower). The name of one of two places, on the eastern frontier of Egypt.
1. A Migdol is mentioned in the account of the Exodus, Exo_14:2; Num_33:7-8, near the head of the Red Sea.
2. A Migdol is spoken of by Jeremiah and Ezekiel. The latter prophet mentions it as a boundary-town, evidently on the eastern border. Eze_29:10; Eze_30:6. In the prophecy of Jeremiah, the Jews in Egypt are spoken of as dwelling at Migdol. Jer_44:1. It seems plain, from its being spoken of with Memphis, and from Jews dwelling there, that this Midgol was an important town.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Moses writes, that when the Israelites came out of Egypt, the Lord commanded them to encamp over against Pihahiroth, between Migdol and the sea, over against Baal-Zephon, Exo_14:2. It is not known whether this Migdol was a city, or only a fortress: probably the latter, in which a garrison was stationed.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mig?dol, mig?dōl (מגדּול, mighdōl; Μαγδώλον, Magdṓlon): This name (?the tower?) is applied to two places on the east frontier of Egypt.
1. Exo_14:2; Num_33:7 :
In Exo_14:2; Num_33:7, the Hebrew camp, on the march from Etham after they had ?turned? (apparently to the South), is defined as 'facing Pi-hahiroth, between Migdol and the sea, over against Baal-zephon'. It is thus to be sought (see EXODUS) West of the Bitter Lakes, and may have been a watchtower on the spur of Jebel 'Ataḳah. Israel was supposed to be ?entangled in the land,? and shut in in the ?wilderness,? between this range and the Bitter Lakes, then forming the head of the Red Sea. The exact site is unknown. In about 385 AD, Silvia, traveling from Clysma (Suez), was shown the sites above mentioned on her way to Heroopolis, but none of these names now survive.
2. Jer_44:1; Jer_46:14 :
In Jer_44:1; Jer_46:14, a Migdol is noticed with Memphis, and with Tahpanhes Septuagint ?Taphnas?), this latter being supposed to be the Daphnai of Greek writers, now Tell Defeneh, West of Ḳanṭarah. The same place is probably intended in Eze_29:10; Eze_30:6 (compare Eze_30:15-18), the borders of Egypt being defined as reaching ?from Migdol to Syene? (see the Revised Version margin), as understood by the Septuagint translators. The Antonine Itinerary places Migdol 12 miles South of Pelusium, and the site appears to have been at or near Tell es Samûṭ, the Egyptian name, according to Brugsch (Hist, II, 351), being Samut. This Migdol was thus apparently a ?watchtower? on the main road along the coast from Palestine, which is called (Exo_13:17) ?the way of the land of the Philistines,? entering Egypt near Daphnai.
These Sites Not Identical.
We are specially told that this was not the route taken at the exodus, and this Migdol cannot therefore be the same as (1), though Brugsch, in consequence of a theory as to the exodus which has not been accepted by other scholars, has confused the two sites, as apparently does the Antonine Itinerary when placing Pithom on the same route leading to Zoan. Brugsch (Geography, III, 19) supposes the Egyptian town name Pa-Ma'kāl (with the determinative for ?wall? added) to stand for Migdol, but the prefix ?Pa-? (?city?) seems to show that this word is purely native, and not Semitic, to say nothing of philological objections. This town may, however, have lain in the required direction, according to a scribe's report of the time of Seti II (or about 1230 BC).
As much confusion has been created by quoting this report as illustrative of the exodus, the actual words according to Brugsch's translation may be given (History, II, 132): ?I set out from the hall of the royal palace on the 9th day of Epiphi, in the evening, after the two servants. I arrived at the fortress Thuku (T-k-u) on the 10th of Epiphi. I was informed that the men had resolved to take their way toward the South. On the 12th I reached Khetam. There I was informed that grooms who had come from the neighborhood (of the ?sedge city?) reported that the fugitives had already passed the rampart (Anbu or ?wall?), to the North of the Ma'ktal of King Seti Minepthah.? As to the position of this ?wall,? see SHUR.
International Standard Bible Encyclopedia
PRINTER 1915.
Mig?dol, a place between which and the Red Sea the Israelites were commanded to encamp on leaving Egypt (Exo_14:2; Num_33:7) [EXODUS]. The name, which means a tower, appears to indicate a fortified place. In Jer_44:1; Jer_46:14, it occurs as a city of Egypt, and it would seem to have been the last town on the Egyptian frontier, in the direction of the Red Sea; hence 'from Migdol to Syene,' in Eze_29:10; Eze_30:6 ['tower' in A.V.].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Migdol
(Heb. Migdol', מַגְדּוֹל, a tower; Sept. Μάγδωλον or Μαγδωλόν), a town in Lower Egypt (Jer_44:1; Jer_46:14), the northern limit of the country (opposite Syene, Eze_29:10; Eze_30:6). It is apparently the Magdolum of the Antonine Itinerary (p. 171), situated twelve Roman miles from Pelusium; and, as it is doubtless also the place mentioned (Exo_14:2; Num_33:7) in the description of the passage of the Red Sea by the Israelites (see Gesenius, Thesaur. page 268; Ewald, Isr. Gesch. 2:55), a difficulty has been experienced from the statements of those texts that this occurred between Migdol and the sea, and before Migdol, arising from the much greater distance of this locality from Pelusium, which the explanation of Hengstenberg (Mos. u. Aeg. page 58 sq.), that these expressions simply refer to the general region within which the Israelites were hemmed, scarcely meets. It is therefore better to regard the distance given in the Itinerary as somewhat vague, so that Migdol may have been situated sufficiently near to be said to be opposite the scene of the miracle. SEE EXODE.
The name has been traced in the Coptic Meshtol, which signifies many hills (Champollion, L'Egypte sous les Pharaons, 2:79), and has been referred (see Niebuhr, Descr. Arabice, page 409) to the Meshtul of Arabian geographers, in the province of Sharkje, in Lower Egypt, on the island Myeephor (Rosenmuller, Alterth. 3:260); but it is better (with Forster, Ep. ad Michael. page 29) to consider it as alluding to a mountainous situation (suitable for a watch-tower on the frontier), and we may then (with Tischendorf, De Israel. per mare rubrum transitu, page 25 sq.; Kutscheit, Lepsius u. der Sinai, page 6 sq.; and other earlier travellers) identify it with Jebel Ataka (see Olin's Travels in the East, 1:350). The only objection to this identification that remains, worthy of consideration, is that, according to some travellers, a gentle slope, some two or three miles wide, intervenes between this range of hills and the sea-shore, containing many camel-paths, and offering an easy escape for the Israelites hemmed in by the Egyptians that came down upon them, through Wady Tuwarik (Aiton's Lands of the Messiah, page 120); but it is doubtful whether so extensive a shore existed here anciently (see ib. page 106), and even if this margin were not at that time covered by the waves, it may easily have been preoccupied by a detachment of the Egyptian troops sent round by way of the isthmus to cut off the retreat of the Israelites. Herodotus (2:159) doubtless alludes to this place under the name of Magdolum, which he describes as a frontier town towards Palestine, where Josiah was slain by Necho; evidently confounding it with Megiddo. SEE RED SEA, PASSAGE OF.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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